IV. I
COME NOW TO A CONSIDERATION OF THE PRINCIPAL ARGUMENTS IN SUPPORT
OF THIS DOCTRINE.

Before I
proceed to the direct proof of the doctrine, a few remarks may be
desirable.

1. I would
remark, that I have felt greater hesitancy in forming and
expressing my views upon this, than upon almost any other question
in theology. I have read whatever I could find upon both sides of
this question, and have uniformly found myself dissatisfied with
the arguments on both sides. After very full and repeated
discussions, I feel better able to make up and express an opinion
upon the subject than formerly. I have at some periods of my
ministry been nearly on the point of coming to the conclusion that
the doctrine is not true. But I could never find myself able to
give a satisfactory reason for the rejection of the doctrine.
Apparent facts that have come under my observation have sometimes
led me seriously to doubt the soundness of the doctrine; but I
cannot see, and the more I examine the more unable I find myself
to see, how a denial of it can be reconciled with the scriptures.

I shall give
the substance of what I regard as the scripture proof of this
doctrine, and beg the reader to make up his opinion for himself by
a careful examination. Perhaps what has been satisfactory to my
mind may not be so to the minds of others. Let no one believe
this, or any other doctrine upon my authority, but "prove all
things and hold fast that which is good."

2. I observe,
that its truth cannot be inferred from the nature of regeneration.
It is true, as was said, and as will be farther shown, that
perseverance is an attribute or characteristic of Christian
character; but this does not necessarily result from the nature of
regeneration, but from the indwelling Spirit of Christ. It has
been common for that class of writers and theologians, who hold
what is called the Taste Scheme of regeneration, to infer the
truth of this doctrine from the nature of the change that
constitutes the new birth. In this they have been entirely
consistent. If, as they suppose, regeneration consists in a change
in the constitution of the mind, in the implanting or infusion of
a new constitutional taste, relish, or appetite, if it consists in
or implies a change back of all voluntary action, and such a
change as to secure and necessitate a change of voluntary action;
why, then it is consistent, to infer from such a change the
perseverance of the saints, unless it can be made to appear that
either God, or Satan, or voluntary sin, can change the nature back
again. If, in regeneration, the nature is really changed, if there
be some new appetite or taste implanted, some holy principle
implanted or infused into the constitution, why, then it must
follow, that they will persevere by a physical law of the new
nature or constitution. I see not how, in this case, they could
even be the subjects of temporary backsliding, unless the new
appetite should temporarily fail, as does sometimes our appetite
for food. But if this may be, yet if regeneration consists in or
implies a new creation of something that is not voluntary, but
involuntary, a creation of a new nature, instead of a new
character, I admit, that perseverance might be reasonably inferred
from the fact of such a change. But since I reject wholly this
theory of regeneration, and maintain that it is wholly a voluntary
change, I cannot consistently infer the final salvation of the
saints from the nature of the change that occurs in regeneration.
I have been struck with the inconsistency of those who hold the
Taste Scheme of regeneration, and yet contend, not only for
falling from a regenerate state, but also that the regenerate may
and do fall into a state of entire depravity, every time they sin;
that they fall from this state of physical or constitutional
regeneration every time they commit sin, and must be regenerated
or converted anew, or be lost. Now, this is not reconcileable with
the idea of the physical regeneration.

3. Nor can we
infer the perseverance of the saints, with any justice, from their
being, at their conversion, brought into a state of justification.

By
perseverance some seem to mean, not that the saints do persevere
or continue in obedience, but that they will be saved at any rate,
whether they persevere in obedience or not. It was against this
idea that such men as the Wesleys, and Fletcher, and their
coadjutors fought so valiantly. They resisted justly and
successfully the doctrine of perpetual justification, upon
condition of one act of faith, and maintained that the saints as
well as sinners are condemned whenever they sin. They also
contended, that there is no kind of certainty that all true saints
will be saved. Since I have endeavoured to refute the doctrine of
a perpetual justification, conditioned upon the first act of
faith, I cannot of course infer the final salvation of the saints
from the nature of justification. Those who hold, that the first
act of faith introduces the soul into a new relation of such a
nature that, from thenceforth, it is not condemned by the law, do
what it will, may justly infer from the nature of such a
justification, that all who ever exercise faith will escape the
penalty of the Divine law. But we have seen, that this is not the
nature of gospel justification, and therefore we must not infer
that all saints will be saved, from the mere fact that they have
once believed and been justified.

But the
following considerations, taken together, seem to me to establish
the truth of the doctrine in question beyond reasonable doubt.

(1.) God has
from eternity resolved upon the salvation of all the elect. This
we have seen. No one of this number will ever be lost. These are
given to Christ from eternity as a seed to serve him. The
conversion, perseverance, and final salvation of the elect, we
have seen to be secured. Their conversion, perseverance, and
salvation, are secured by means of the grace of God in Christ
Jesus, prevailing through the gospel, so to influence their
free-will as to bring about this result. The instructions,
promises, threatenings, warnings, expostulations of the Bible,
with all the influences with which they are surrounded, are the
instrumentalities by means of which the Holy Spirit converts,
sanctifies, and saves them. At every step, as Fletcher
acknowledges, "grace is beforehand with free-will." God first
comes to, and moves upon, the sinner; but the sinner does not come
to and move, or attempt to move God. God first draws, and the
sinner yields. God calls, and the sinner answers. The sinner would
never approach God, did not God draw him.

Again: God
calls effectually, but not irresistibly, before the sinner yields.
He does not yield and answer to a slight call. Some indeed wait to
be drawn harder, and to be called louder and longer than others;
but no one, in fact, comes to God until effectually persuaded to
do so; that is, until he is effectually hunted from his refuges of
lies, and drawn with so great and powerful a drawing, as not to
force, but to overcome, his reluctance or voluntary selfishness,
and as to induce him to turn to God and to believe in Christ. That
the sinner is wholly disinclined to obey, up to the very moment in
which he is persuaded and induced to yield, there can be no doubt.
His turning, as we have seen, is an act of his own, but he is
induced to turn by the drawings of the Holy Spirit.

Every person
who was ever truly converted knows, that his conversion is not to
be ascribed to himself, in any other sense, than that he finally
consented, being drawn and persuaded by the Holy Spirit. The glory
belongs to God, for the sinner only yielded after, perhaps,
protracted resistance, and never until after he was so convinced
as to have no further excuse or apology for sin, nor until the
Spirit, by means of truth, and argument, and persuasion, fairly
overcame him, and constrained, not forced him to submit. This is a
brief statement of the facts connected with the conversion of
every soul that was ever converted to God. This is true of the
conversion of all the elect of God; and if others besides the
elect are ever converted, this is a true account of their
conversion.

Again: the
same is true of their perseverance in holiness, in every instance,
and in every act. The saints persevere, not by virtue of a
constitutional change, but alone by virtue, or as a result of the
abiding and indwelling influence of the Holy Spirit. "Free grace
is always beforehand with free-will;" that is, the will never
obeys, in any instance, nor for one moment, except as it is
persuaded to do so as really as at the first. The work begun by
the Holy Spirit is not carried on, except as the same Spirit
continues to work in the saints to will and to do of his good
pleasure. Saints do not begin in the Spirit, and then become
perfect through or by the flesh. There is no holy exercise that is
not as really to be ascribed to the grace and to the influence of
the Holy Spirit, as is conversion itself.

The saints
convert not themselves, in the sense that they turn or yield when
drawn, until persuaded by the Holy Spirit. God converts them in
the sense, that he effectually draws or persuades them. They turn
themselves, in the sense that their turning is their own act. God
turns them, in the sense that he induces or produces their
turning. The same is true of their whole course of obedience in
this life. The saints keep themselves, in the sense, that all
obedience is their own; all their piety consists in their own
voluntary obedience; but God keeps them, in the sense, that in
every instance, and at every moment of obedience, he persuades,
and enlightens, and draws them, insomuch, that he secures their
voluntary obedience; that is, he draws and they follow. He
persuades, and they yield to his persuasions. He works in them to
will and to do, and they will and do. God always anticipates all
their holy exercises, and persuades the saints to put them forth.
This is so abundantly taught in the Bible, that to quote scripture
to prove it would but waste your time. The saints are not only
said to be converted, but also sanctified, and kept by the power
of God.

No saint then
keeps himself, except in so far as he is kept by the grace, and
Spirit, and power of God. There is therefore no hope for any
saint, and no reason to calculate upon the salvation of any one,
unless God prevails to keep him from falling away and perishing.
All who ever are saved, or ever will be, are saved by and through
free grace, prevailing over free will, that is, by free grace
securing the voluntary concurrence of free will. This God does,
and is sure to do, with all the elect. It was upon condition of
the foreseen fact, that God could by the wisest administration of
his government, secure this result, that they were elected to
eternal salvation, through sanctification of the Spirit, and
belief of the truth. Now observe how the elect are saved. All the
threatenings, warnings, and teachings of the Bible are addressed
to them, as to all others. If there are any saints, at any time,
who are not of the elect, the Bible nowhere notices any such
persons, or speaks of them, as any less or more secure than the
elect.

Again: the
Bible nowhere represents or implies, that any but the elect are
converted. It does not represent any but the elect as at any time
coming in heart to Christ--as at any time regenerated or born of
God. The Bible nowhere acknowledges two classes of saints, elect
and non-elect. But, if there were two such classes, and the
salvation of the elect was certain, as it really is, and that of
the non-elect not certain, it is incredible that the Bible should
not reveal this fact. Again: so far is the Bible from recognizing
or implying any such distinction, that it everywhere implies the
contrary. It divides mankind into two, and but two classes, and
these it sets one over against the other. These are contrasted by
the names, saint and sinner; people of God, and people of this
world; children of God, and children of this world, or children of
the devil; the elect and the reprobate, that is, the chosen and
the rejected; the sanctified and the unsanctified; the regenerated
and the unregenerated; the penitent and the impenitent. By
whatever names they are called, it is manifest that the same
classes and none others are meant. The elect of God is a common
name for the saints or people of God. I cannot find in the Bible
any evidence, that any were converted at any time, but the elect,
or those whose salvation is sure. The elect are, or will be, every
one of them certainly converted and saved. If any one chooses to
contend, that any other are ever converted, the burden of proof is
upon him; let him prove it, if he can. But this he must prove, in
order to establish the fact, that any truly regenerated persons
are ever lost, for sure it is, that no one of the elect will ever
be lost. But, since I am to take the affirmative, I must take the
burden of showing, that none but the elect are recognized in the
scriptures as saints; and as I am speaking only of the salvation
of the saints, I shall take it for granted, that all those who
were from eternity chosen to eternal salvation, through
sanctification of the Spirit and belief of the truth, will
certainly be saved.

Now, if it
can be shown, that some saints have been really lost, it will
follow, that some have been converted who were not of the elect.
And, on the other hand, if it can be shown that no saint has been,
or will be, finally lost; but, on the contrary, that all the true
saints are, and will be saved, it will follow that none but the
elect are converted. For all who are, or will be saved, are saved
by God, and saved by design, and in accordance with an eternal
design, and of course they were elected to salvation from
eternity.

I have
already said, that it is incredible that the Bible should read as
it does, and that it should nowhere distinguish between elect and
non-elect saints, if there is any such distinction. It cannot be
said with justice, that the Bible purposely conceals from all
saints the fact of their election, lest it should be a
stumbling-block to them. This we have seen is not the fact, but on
the contrary, that the elect, at least in some instances, have
known that they were elect.

But it is
said, that Peter exhorts the saints to "give all diligence to make
their calling and election sure;" from which it is inferred, that
they did not know that they were elect; and furthermore, that it
might be that, although they were real saints, nevertheless they
were not, at least all of them, of the elect. The words here
referred to stand in the following connexion:--

2 Pet. i. 1:
"Simon Peter, a servant and an apostle of Jesus Christ, to them
that have obtained like precious faith with us, through the
righteousness of God and our Saviour Jesus Christ: 2. Grace and
peace be multiplied unto you through the knowledge of God, and of
Jesus our Lord; 3. According as his divine power has given unto us
all things that pertain unto life and godliness, through the
knowledge of him that hath called us to glory and virtue: 4.
Whereby are given unto us exceeding great and precious promises;
that by these ye might be partakers of the divine nature, having
escaped the corruption that is in the world through lust. 5. And
beside this, giving all diligence, add to your faith, virtue; and
to virtue, knowledge; 6. And to knowledge, temperance; and to
temperance, patience; and to patience, godliness; 7. And to
godliness, brotherly kindness; and to brotherly kindness, charity.
8. For if these things be in you and abound, they make you that ye
shall neither be barren nor unfruitful in the knowledge of our
Lord Jesus Christ. 9. But he that lacketh these things is blind,
and cannot see afar off, and hath forgotten that he was purged
from his old sins. 10. Wherefore the rather, brethren, give
diligence to make your calling and election sure: for if ye do
these things, ye shall never fall." Upon this passage, I remark,--

(i.) That
Peter addressed this epistle to all who had faith, that is, to all
true Christians, as appears from the first verse. He addressed no
one by name, but left it for every one to be sure that he had
faith. He then proceeds to exhort them to grow in grace, assuring
them that, if any one did not do so, he had forgotten that he was
purged from his former sins; that is, if any one lacked that which
he enjoined, it would prove that he had not true faith, or that he
had backslidden. Then he adds, as in the 10th verse: "Wherefore
the rather, brethren, give diligence to make your calling and
election sure: for if ye do these things, ye shall never fall."
Here I remark:

(ii.) That
the apostle plainly assumes:

(a.)
That the called and elected will be saved; to make their calling
and election sure, was to make their salvation sure: and,

(b.)
That none others are saved but the called and elected, for if
others are saved, it were of no consequence whether they were of
the called and elected or not, provided they were saved;

(c.)
That he regarded none as Christians, or as at any time having true
faith, but the called and elected; for he was not exhorting
supposed impenitent sinners to become Christians, but supposed
Christians to be sure of their calling and election. This shows
that he regarded all Christians as of the called and elected. To
be sure of their calling and election was to be sure of their
salvation. The apostle did not certainly mean to exhort them to
become of the number of the elect, for this number we have seen
was settled from eternity; but by diligence and growth in grace to
secure their salvation, or thus to prove or demonstrate their
calling and election. He meant also to admonish them that,
although called and elected, still their ultimate salvation was
conditionated upon their diligent growth in grace, and
perseverance in holiness to the end of life. He therefore exhorts
them to make their calling and election sure, which is the same as
to secure their salvation. He speaks of calling and election as
indissolubly connected. Effectual calling either results from
election, or election from calling. We have seen that election is
eternal; therefore, election cannot result from calling, but
calling must result from election.

Again:
Christians and saints, and the children and people of God, the
disciples of Christ, and the elect, are to all appearance regarded
throughout the Bible as the same class.

Again: Christ
says, John vi. 37: "All that the Father giveth me shall come to
me; and him that cometh to me I will in no wise cast out. 39. And
this is the Father's will which hath sent me, that of all which he
hath given me I should lose nothing, but should raise it up again
at the last day."

Here Jesus
says, that all who are given to him by the Father shall come to
him, and that of those that come to him, it is his Father's will
that he should lose none, but that he should raise them up, (that
is, to eternal life,) at the last day. He does not say here, that
none do come to him who are not given to him by the Father, but
this is plainly implied, for he says, 37th. "All that the Father
giveth me shall come to me; and him that cometh to me I will in no
wise cast out." What he means by not casting them out, is plain
from verse 39. That is, "It is the Father's will that of all that
shall come to me I should lose nothing." By not casting them out,
then, he intended that he should surely save them, that is, all
that came to him. But if he saves them, they must have been given
to Christ and have been elected, or they were not. If they were
not elected, or given to Christ by the Father, they will never be
saved, unless some are saved without God's designing or choosing
to save them. If any are saved, God saves them, through or by
Christ. If he saves them, he does it designedly, and not without
design. But if he ever does, or will design it, he has from
eternity designed it. So then, it appears, that all who come to
Christ were given to him of the Father; and that he will lose none
of them, but will raise them up at the last day. My object at
present, however, is not to insist that no one that comes to
Christ will be lost, but only that all who come to Christ are of
the number that were given to him of the Father, or are of the
elect.

Again:
compare verses 37, 39, 44, 45. He says: John vi. 37: "All that the
Father giveth me shall come to me, and him that cometh to me I
will in no wise cast out. 39. And this is the Father's will which
hath sent me, that of all which he hath given me I should lose
nothing, but should raise it up again at the last day. 44. No man
can come to me except the Father which hath sent me, draw him, and
I will raise him up at the last day. 45. It is written in the
Prophets, And they shall be all taught of God. Every man therefore
that hath heard, and hath learned of the Father, cometh unto me."

Here it
appears that no one can come to Christ except he be drawn of the
Father. Every one who is drawn by the Father with an effectual
drawing, or every one who hears and learns of the Father comes to
Christ, and no other. The Father draws none to Christ, but those
whom he has given to Christ; for these, and these only, are the
children of God. Isa. liv. 13: "And all thy children shall be
taught of the Lord; and great shall be the peace of thy children."
From these passages it appears that none come to Christ but those
who are drawn by the Father, and that none are drawn by the Father
but those whom he has given to his Son, or the elect; and that of
those who are thus drawn to Christ, it is the Father's will that
he should lose none, but that he should raise them up at the last
day; that is, that he should save them. But observe, it is my
particular object just now to establish the fact, that none come
to Christ but those who are of the number that are given to
Christ, and also that every one who is given to him shall come to
him. These, and these only, are effectually called or drawn of the
Father. All are called in the sense of being earnestly and
honestly invited, and all the divine persuasion addressed to them
that can wisely be addressed to them. But others, besides those
given to the Son, are not, as a matter of fact, persuaded and
effectually drawn, in a sense that secures the "concurrence of
free will with free grace."

The same
truth is strongly implied in many other passages in the teachings
of Christ. For example, He says--

John x. 1:
"Verily, verily, I say unto you, he that entereth not by the door
into the sheep-fold, but climbeth up some other way, the same is a
thief and a robber. 2. But he that entereth in by the door is the
shepherd of the sheep. 3. To him the porter openeth; and the sheep
hear his voice; and he calleth his own sheep by name, and leadeth
them out. 4. And when he putteth forth his own sheep, he goeth
before them, and the sheep follow him: for they know his voice. 5.
And a stranger will they not follow, but will flee from him: for
they know not the voice of strangers. 6. This parable spake Jesus
unto them: but they understood not what things they were which he
spake unto them."

He then
proceeds to expound the parable. He is the good shepherd having
the care of his Father's sheep. He says:

7. "Then said
Jesus unto them again, Verily, verily, I say unto you, I am the
door of the sheep. 8. All that ever came before me are thieves and
robbers: but the sheep did not hear them. 9. I am the door: by me
if any man enter in, he shall be saved, and shall go in and out,
and find pasture. 10. The thief cometh not, but for to steal, and
to kill, and to destroy: I am come that they might have life, and
that they might have it more abundantly. 11. I am the good
shepherd: the good shepherd giveth his life for the sheep. 12. But
he that is a hireling, and not the shepherd, whose own the sheep
are not, seeth the wolf coming, and leaveth the sheep, and fleeth,
and the wolf catcheth them, and scattereth the sheep. 13. The
hireling fleeth, because he is a hireling, and careth not for the
sheep. 14. I am the good shepherd, and know my sheep, and am known
of mine. 15. As the Father knoweth me, even so know I the Father:
and I lay down my life for the sheep. 16. And other sheep I have,
which are not of this fold: them also I must bring, and they shall
hear my voice; and there shall be one fold, and one shepherd. 17.
Therefore doth my Father love me, because I lay down my life, that
I might take it again."

He had other
sheep which were not yet called--they were not of this fold--that
is, they were not Jews, but Gentiles; these he must bring. To the
unbelieving and cavilling Jews he said:

John x. 26:
"But ye believe not, because ye are not of my sheep, as I said
unto you. 27. My sheep hear my voice, and I know them, and they
follow me: 28. And I give unto them eternal life; and they shall
never perish, neither shall any pluck them out of my hand. 29. My
Father which gave them me, is greater than all; and none is able
to pluck them out of my Father's hand."

Here it is
plainly implied, that all those were sheep who were given to him
by the Father, and that all such would surely hear and know his
voice and follow him, but those that were not of his sheep, or
were not given him by the Father, would not believe. He says,
verse 26: "But ye believe not, because ye are not of my sheep, as
I said unto you." What he here says amounts to this: all those are
sheep who are given to me of my Father. All my sheep thus given,
shall and will hear my voice, and follow me, and none others will.
I do not notice in this place what he says of the certainty of
their salvation, because my present object is only to show that
those and those only come to Christ who are given to him of the
Father, or are of the elect.

This same
truth is either expressly taught, or strongly implied in a great
many passages, and indeed it seems to me to be the doctrine of the
whole Bible. Again, Rom. viii. 28: "And we know that all things
work together for good to them that love God, to them who are the
called according to his purpose." Here they that love God are
represented as identical with those "who are the called according
to his purpose." In other words, they who love God are the called
according to, or in consequence of their election. All that love
God, do so because they have been effectually called, according to
the purpose or election of God. This passage seems to settle the
question, especially when viewed in its connexion, that all who
ever love God are of the elect, and that they are prevailed upon
to love God in conformity with their election.

We shall have
occasion by and by to examine the connexion in which this passage
is found, for the purpose of showing that all who at any time
truly come to love God, will be saved. I have only quoted this
twenty-eighth verse here for the purpose of showing, not directly,
that all that love God at any time will be saved, but that they
are of the number of the elect, from which fact their ultimate
salvation must be inferred.

It is plain
that the apostles regarded regeneration as conclusive evidence of
election. The manner in which they address Christians seems to me
to put this beyond a doubt. Paul, in writing to the Thessalonians,
2 Thes. ii. 13, says, "But we are bound to give thanks alway to
God for you, brethren beloved of the Lord, because God hath from
the beginning chosen you to salvation through sanctification of
the Spirit, and belief of the truth." Here the apostle speaks of
all the brethren at Thessalonica as beloved of the Lord, and as
being from eternity chosen to salvation. He felt called upon to
give thanks to God for this reason, that God had chosen them to
salvation from eternity. This he represents as true of the whole
church: that is, doubtless, of all true Christians in the church.
Indeed, the apostles everywhere speak as if they regarded all true
saints as of the elect, and their saintship as evidence of their
election. Peter, in writing to the Christians in his first letter,
says:

1 Pet. i. 1:
"Peter, an apostle of Jesus Christ, to the strangers scattered
throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2.
Elect according to the foreknowledge of God the Father, through
sanctification of the Spirit unto obedience and sprinkling of the
blood of Jesus Christ: Grace unto you, and peace, be multiplied.
3. Blessed be the God and Father of our Lord Jesus Christ, which,
according to his abundant mercy, hath begotten us again unto a
lively hope by the resurrection of Jesus Christ from the dead. 4.
To an inheritance incorruptible, and undefiled, and that fadeth
not away, reserved in heaven for you, 5. Who are kept by the power
of God through faith unto salvation, ready to be revealed in the
last time: 6. Wherein ye greatly rejoice, though now for a season,
if need be, ye are in heaviness through manifold temptations; 7.
That the trial of your faith, being much more precious than that
of gold that perisheth, though it be tried with fire, might be
found unto praise, and honour, and glory, at the appearing of
Jesus Christ: 8. Whom having not seen ye love; in whom, though now
ye see him not, yet believing, ye rejoice with joy unspeakable,
and full of glory: 9. Receiving the end of your faith, even the
salvation of your souls."

Here it is
plain that Peter regarded all who had been born again to a lively
hope, or who were regenerated as elected, or as chosen to
salvation. I might pursue this argument to an indefinite length,
but I must attend to other considerations in support of the
doctrine in question.

I will for
the present close what I have to say under this particular branch
of the argument, by reminding you that Christ has expressly
asserted that no man can or does come to him except the Father
draw him, and that the Father draws to him those--and by fair
inference those only--whom he has given to Christ; and further,
that it is the Father's will, that of those whom the Father had
given to Christ, and drawn to him, Christ should lose none, but
should raise them up at the last day. It is, I think, evident,
that when Christ asserts it to be his Father's will, that of those
whom the Father had given him he should lose none, but should
raise them up at the last day, he intended to say, that his Father
not merely desired and willed this, but that such was his design.
That the Father designed to secure their salvation.

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